Along with Genesis and the creation accounts, this book is considered to be
the oldest book in the Bible, related to the events that take place in it.
Job is referred to be a historical person in the Bible (Eze 14:14, 20, James 5:11).
The author is unknown.
the oldest book in the Bible, related to the events that take place in it.
Job is referred to be a historical person in the Bible (Eze 14:14, 20, James 5:11).
The author is unknown.
Job had great wealth. He had seven sons and three daughters. He owned 7000 sheep, 3000 camels, 500 pairs of oxen, 500 female donkeys, and very many servants, so that this man was the greatest of all the people of the east (Job 1:2–3).
The book raises one of the most challenging question, and that is:
Why does God allow suffering? Watch the following short videos:
The Jews believed that suffering was always a byproduct of sin, see "Blind People", part of Healings in Miracles of Jesus. It was therefore difficult for many of them to accept a suffering Messiah. This book reminds us that suffering can enter a person's life without any specific sinful behavior.
Job was blameless and upright, one who feared God and turned away from evil
(Job 1:1, 4–5, 8). The suffering that came into his life wasn't a byproduct of sin.
See it explained at time 19:44–21:09 in Bible Q & A With Pastor Paul - June 2023.
(Job 1:1, 4–5, 8). The suffering that came into his life wasn't a byproduct of sin.
See it explained at time 19:44–21:09 in Bible Q & A With Pastor Paul - June 2023.
Satan accused Job before God, that Job only feared God because God had blessed him. If he lost his possessions, he would curse God. God then allowed Satan to take everything Job had, but not to hurt him physically. In one day, Job was informed that he had lost all his oxen, donkeys, sheep, camels, and that his sons and daughters and most of his servants had died. Job didn't sin by accusing God of any wrongdoing because of this (Job 1:22). (Job 1:6–22).
Satan asked God for permission to strike his flesh and bones, saying that Job would then curse God. God allowed Satan to do it, but he must spare his life.
Satan tormented Job with painful sores from the soles of his feet to the top of his head. In all this Job didn't sin in what he said (Job 2:10b). (Job 2:1–2:10).
Satan tormented Job with painful sores from the soles of his feet to the top of his head. In all this Job didn't sin in what he said (Job 2:10b). (Job 2:1–2:10).
Jesus protects the believers. Satan can only do to us what God allows him to do. (1 John 5:18b). Satan challenged God by saying that if he was allowed by God to bring these things upon him, Job would curse God (Job 1:11, 2:5). Job cursed the day of his birth (Job 3:1), but he never cursed God in the entire book.
Job’s three friends Eliphaz, Bildad, and Zophar then came to visit Job. They had heard about all the troubles that had befallen him. (Job 2:11–13). They talk to Job about his condition without knowledge about the reason behind it. These men speak truths that apply in most circumstances. But in Job's situation, these truth don't apply, because they make the false assumption that the cause of Job's suffering is due to sinless behavior on Job's part (Job 22:4–9). Their diagnosis of Job's condition is wrong because their assumption about Job is wrong.
Eliphaz asked: "Who, being innocent, has ever perished? Where were the upright ever destroyed?" (Job 4:7 (NIV)). He had observed that those who plow evil and sow trouble will reap it (Job 4:8, 15:20, Gal 6:7), see principle 3 in The Book of Obadiah.
He exalted his experiences above the word of God (Isaiah 55:8–9). This limited his explanation to what he could understand. He based his theology on human observation and experience, see The Big-Bang Model Revealed. It's correct that we shouldn't despise the discipline of the Almighty (Job 5:17–18), see the first part of The Book of James. But this isn't the case why Job must suffer. Eliphaz wrongly assumes that God is disciplining Job, and it's arrogant and wrong to say such a thing to another person who is suffering without knowing the facts.
He exalted his experiences above the word of God (Isaiah 55:8–9). This limited his explanation to what he could understand. He based his theology on human observation and experience, see The Big-Bang Model Revealed. It's correct that we shouldn't despise the discipline of the Almighty (Job 5:17–18), see the first part of The Book of James. But this isn't the case why Job must suffer. Eliphaz wrongly assumes that God is disciplining Job, and it's arrogant and wrong to say such a thing to another person who is suffering without knowing the facts.
Bildad accuses Job according to human tradition and the wisdom of the ages
(Job 8:8–10). He thinks Job get what he deserves (Job 8:4, 20, 18:5). He accuses Job of not knowing God (Job 18:21). It was an arrogant and incorrect assumption.
(Job 8:8–10). He thinks Job get what he deserves (Job 8:4, 20, 18:5). He accuses Job of not knowing God (Job 18:21). It was an arrogant and incorrect assumption.
Zophar wants God to speak up and make Job right, assuming that Job is to blame for his suffering (Job 11:5–6). He thinks Job should beg God for mercy and put away his sin (Job 11:13–14). He believes that Job gets what he deserves (Job 20:5, 29).
Job believes that he is being punished even though he is innocent of these events
(Job 9:17, 21–22, 10:7, 13:23, 27:5–6, 31:6). He never claims to be sinless, but he thinks he is innocent and doesn't deserve the circumstances in which he finds himself, and rightly so. Job sees God as unfair and unjust (Job 12:4b, 6, 19:6–7, 34:5–6). Job becomes bitter and sees God through his eyes of bitterness (Job 10:1, 23:2). Bitterness blinds a person from the reality of who God is. Job makes faulty
assumptions about God (Job 19:11, 34:9). When people express their pain, they can say things they probably wouldn't say otherwise. Sometimes it will bring out the truth that may have been hidden, but never expressed. Sometimes things come out that are outrageously false. Correcting someone in the midst of their pain for saying things that aren't theological down the line shouldn't be done. There is a time for correction, see Dealing With Sin in the Church. This wasn't the time. When Job’s three friends came to him, they were first silent for seven days and seven nights (Job 2:13). Then when Job began to speak, they wrongly corrected him. They shouldn't have started talking. Instead they should have remained silent and just listened to Job. But Job is still in his pain a very God-fearing man, very close to the Lord and a man of great faith (Job 19:25–27, 28:28).
(Job 9:17, 21–22, 10:7, 13:23, 27:5–6, 31:6). He never claims to be sinless, but he thinks he is innocent and doesn't deserve the circumstances in which he finds himself, and rightly so. Job sees God as unfair and unjust (Job 12:4b, 6, 19:6–7, 34:5–6). Job becomes bitter and sees God through his eyes of bitterness (Job 10:1, 23:2). Bitterness blinds a person from the reality of who God is. Job makes faulty
assumptions about God (Job 19:11, 34:9). When people express their pain, they can say things they probably wouldn't say otherwise. Sometimes it will bring out the truth that may have been hidden, but never expressed. Sometimes things come out that are outrageously false. Correcting someone in the midst of their pain for saying things that aren't theological down the line shouldn't be done. There is a time for correction, see Dealing With Sin in the Church. This wasn't the time. When Job’s three friends came to him, they were first silent for seven days and seven nights (Job 2:13). Then when Job began to speak, they wrongly corrected him. They shouldn't have started talking. Instead they should have remained silent and just listened to Job. But Job is still in his pain a very God-fearing man, very close to the Lord and a man of great faith (Job 19:25–27, 28:28).
Job's three friends stopped answering Job, because Job was righteous in his own eyes. But Elihu became very angry with Job for justifying himself rather than God.
He was also angry with the three friends, because they had found no way to refute Job and yet had condemned him. (Job 32:1–3). Elihu felt the need to defend God in all of this (Job 34:10–12). Scripture tells us to defend the gospel (1 Pet 3:15), but we don't have to defend God. God is capable of defending himself.
He was also angry with the three friends, because they had found no way to refute Job and yet had condemned him. (Job 32:1–3). Elihu felt the need to defend God in all of this (Job 34:10–12). Scripture tells us to defend the gospel (1 Pet 3:15), but we don't have to defend God. God is capable of defending himself.
Then the Lord speaks to Job. God accuses Job of speaking of things of which he has no knowledge or wisdom (Job 38:1–2). God asks Job:
"Would you discredit my justice? Would you condemn me to justify yourself?"
(Job 40:8 (3 in some translations)). Job answered God and admitted that he had spoken of things he didn't understand. Therefore he despised himself and repented in dust and ashes. (Job 42:1–6, Psalm 139:1–6).
"Would you discredit my justice? Would you condemn me to justify yourself?"
(Job 40:8 (3 in some translations)). Job answered God and admitted that he had spoken of things he didn't understand. Therefore he despised himself and repented in dust and ashes. (Job 42:1–6, Psalm 139:1–6).
Then the Lord told Eliphaz that he was angry with him and his two friends, because they hadn't spoken the truth about him, as his servant Job had done. They should therefore offer a burnt offering for themselves. Job should pray for them, and God would accept his prayer and not deal with them according to their folly. They did as the Lord told them, and God accepted Job’s prayer. (Job 42:7–9).
This book shows the sin of presumption, assuming and claiming to know the reason behind something without actually doing it. It's the height of human pride and arrogance. They all did. Even Job who came with an attitude that God was unjust. They made the faulty determination based on what they thought they knew. They thought they knew the heart of the Lord, see God is sovereign in
God's Attributes. God doesn't need to explain the reasons for his actions. God can allow suffering for a purpose known only to him. God works in ways only understood by him (Rom 11:33–34, 1 Cor 2:16, Isaiah 40:13). In most cases, only God knows what is in another person's heart. These mindsets are also seen in some of the Psalms, see for example Psalm 44:8–25 (9–26 in some translations). So: "Trust in the Lord with all your heart, and do not lean on your own understanding." (Proverbs 3:5).
God's Attributes. God doesn't need to explain the reasons for his actions. God can allow suffering for a purpose known only to him. God works in ways only understood by him (Rom 11:33–34, 1 Cor 2:16, Isaiah 40:13). In most cases, only God knows what is in another person's heart. These mindsets are also seen in some of the Psalms, see for example Psalm 44:8–25 (9–26 in some translations). So: "Trust in the Lord with all your heart, and do not lean on your own understanding." (Proverbs 3:5).
After Job prayed for his friends, the Lord restored his fortune and gave him double what he had before. The Lord blessed the latter part of Job’s life more than the former part. He had 14,000 sheep, 6000 camels, 1000 yoke of oxen, and 1000 donkeys. And he also had seven sons and three daughters. After this, Job lived
140 years, and he saw his children and their children to the fourth generation.
And so Job died as an old man and full of years. (Job 42:10–17).
140 years, and he saw his children and their children to the fourth generation.
And so Job died as an old man and full of years. (Job 42:10–17).
The restoration of Job's material wealth was onlt part of God's blessing. Misfortune doesn't mean that God has forsaken this person. It means that God has plans that the sufferer may not know anything about. A believer's tragedy may never be fully understood. Yet he can realize that God is in charge, that God still loves him and cares for him. That's what Job learned.
Many modern statements have their origin from this book:
- "The hair on my body stood up" (Job 4:15b).
- "My life is a breath" (Job 7:7a, 16b).
- "... by the skin of my teeth" (Job 19:20b).
- "The root of the matter" (Job 19:28b).
- "The land of the living" (Job 28:13b).
- "Eyes to the blind ... feet to the lame" (Job 29:15).
- "Spit in my face" (Job 30:10b).
- "Repent in dust and ashes" (Job 42:6b).
The book also contains the following scientific statements:
- The water cycle (Job 36:27–28).
- Wind directions (Job 37:9, 17).
- Composition of the human body (Job 33:6).
- Suspension of the Earth in space (Job 26:7, Isaiah 40:22).
- Ocean-bottom phenomena (Job 38:16).
- The orbits of the celestial bodies and their influence of the Earth
(Job 38:32–33). - Dinosaurs are mentioned by other names, see Dinosaurs and the Bible.
